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The Example of Ola Rotimi's the Gods Are Not to Blame in Lond http://dx.doi.org/10.4314/ejotmas.v6i1-2.26 461 Re-inventing Multimedia Drama to Unite Africans in the Diaspora: The Example of Ola Rotimi’s The Gods are not to Blame in London *Sola BALOGUN Abstract Over the ages, many Africans have had reasons to travel out of their fatherland in search of greener pastures in Europe, America and other parts of the globe. They have in the process built careers and families far away from their roots aside imbibing cultural, linguistic and social attributes that are originally alien to them. A major effect of this migration/relocation is that Africans in Diaspora gradually lose touch with their own cultural ethos and values while their own offspring are far more alienated and can neither be referred to as Europeans or true Africans. But drama, particularly total theatre which originates from Africa has all it takes to relive African cultural heritage in the Diaspora. A well- packaged African drama that is presented in the multimedia format has the potentials of not only uniting Africans and their relations living abroad, but also relaying relevant social, cultural, aesthetic, historical and political messages to them. This paper therefore examines the recent staging of Ola Rotimi’s classic play; The Gods Are Not to Blame, in London as a multimedia production which rallied Nigerians, nay Africans together in a single cultural event. The theatre production which was produced by Lagos-based Ayo Jaiyesimi and directed by London-based Lookman Sanusi provided a unique platform for Nigerians living in the United Kingdom and other neighbouring European countries to meet their kinsmen and women, aside savouring the Yoruba culture and tradition which the play effectively dramatised. Beyond this, the multimedia production bridged the gap between Africa and Europe by ___________________ *Sola BALOGUN of the Department of Theatre and Media Arts, Federal University, Oye-Ekiti Email: [email protected] 470 EJOTMAS: EKPOMA JOURNAL OF THEATRE AND MEDIA ARTS 462 showcasing Ola Rotimi’s dexterity in adapting the European story of Sophocles’ Oedipus Rex into another classic play of African setting. The latter produced a similar tragic hero in King Odewale, the Yoruba (African) king who, like Oedipus, ends up killing his father and marrying his own mother. Keywords: Multimedia drama, Ola Rotimi, The Gods are not to Blame, Lagos, London Introduction Nigerians and their relations who are based in England and a few European countries .assembled in London to watch Lookman Sanusi’s interpretation of Ola Rotimi’s classic; The Gods Are Not to Blame. The five-day theatre production (April 26-30, 2015) held at Lost Theatre on Wandsworth Road in the United Kingdom capital. The performance was produced by Ayo Jaiyesimi and directed by Sanusi as a second attempt at reliving and celebrating African culture in London. Sanusi had earlier produced and staged Ola Rotimi’sOur Husband Has Gone Mad Again during the London 2012 Culture Olympiad. The idea of staging TheGods was conceived by the Thespian Family Theatre and Productions. But the production was done in collaboration with Heavy Wind Media Productions with support from the Ola Rotimi Foundation. The drama experimented with the mediums of live stage and screen projection, thus thrilling the audience on a fresh, illuminating multi-media platform. The juxtaposition of the conventional stage elements with the screen effects helped a great deal in decoding messages that bother on tradition and culture. This was achieved through a systematic transition from one scene to the other, recalling past events and limiting the time and scope of performance, without jettisoning both the didactic and aesthetic values of African total theatre. Production of The Gods…: Tale of One Story, Two Cultures The opening montage depicts the rustic but culturally rich Yoruba setting. This is followed by the narrator who speaks through the large screen to announce the birth of a baby boy to the royal family of Kutuje land. There is also the rejoicing royal train, comprising 471 EJOTMAS: EKPOMA JOURNAL OF THEATRE AND MEDIA ARTS 463 Oba Adetusa, his wife, Queen Ojuola, the chiefs and some of the townspeople. As they all rejoice, the ominous message comes from Ifa oracle that the newly born would kill his own father and marry his own mother. As custom demands, such a baby carrying a bad omen must be sacrificed else calamity befalls the land and the people in the future. So Gbonka is ordered to take the baby to the bush and sacrifice him to the gods. Two years later, the royal couple is blessed with another son, Aderopo, who now replaces the curse-carrying first child. The play further develops into a succession of dramatic ironies and elongated suspense, as several attempts at reversing the Ifa prophecy prove abortive. First, Gbonka who is expected to kill the child in the bush hands him over to two hunters; Alaka and his boss, Ogundele; who later names him Odewale and raises him into adulthood in the land of Ijekun. Odewale grows up with his tragic flaws of impatience and extreme anger, which soon lead him into slaying a prominent chief around Ipetumodu after a scuffle over land. The killing of this chief, which is revealed via the (screen) flashback, fulfils the first part of the prophecy as the story reveals that the deceased (King Adetusa) whom Odewale killed over land, is actually his own biological father. Similarly in the Greek play, Oedipus Rex by Sophocles, the city of Thebes in Greece is struck by a strange plague and the king, Oedipus, consults the oracle of Apollo who declares that the sickness came about as a result of a past injustice against the previous king. The king before Oedipus was cruelly murdered and his murderer is still alive without facing judgement. Meanwhile, the blind seer, Teiresias, relays the controversial tale of how the incumbent king, Oedipus, is the one who killed his own father and went ahead to marry the same woman who gave him life. This revelation forces Queen Jocasta to disclose how the Apollo oracle earlier prophesied that her first husband would be killed by their son but that did not come to pass since their son was abandoned somewhere while her husband was reported killed by robbers at a crossroads. 472 EJOTMAS: EKPOMA JOURNAL OF THEATRE AND MEDIA ARTS 464 The story builds up more tension as Oedipus begins to suspect that he was the abandoned baby who later grew up to kill a man on the road to Thebes, where he eventually met and married Queen Jocasta to assume the role of the new king. After a protracted investigation, a messenger and servant confirms the tale that Oedipus is actually the murderer. Upon discovering this, Jocasta hangs herself and Oedipus too uses the pins of Jocasta’s brooches to remove his own eyes. (Sophocles, 1975 ) The two tales above show how Oedipus Rex by Sophocles served as inspiration for Ola Rotimi’sThe Gods are Not to Blame. As a creative writer and dramatist, Rotimi adapted the story of Oedipus from Europe to recreate a similar tragic account of a Yoruba (African) king who allowed anger and impatience (tragic flaws) to ruin him. In the drama, the audience is sensitised on the need for humanity to imbibe universal virtues of love, tolerance, patience and peace. The two plays essentially show how certain innate qualities usually affect human behaviours, irrespective of race, culture, status or place of abode. The plays equally affirm the inevitability of fate and the helplessness of mortals in the hands of supernatural entities otherwise called gods. Odewale: The African King (Protagonist) as Tragic Hero Unaware of his fate, Odewale flees his foster parents in Ijekun after consulting the oracle and learns that he would kill his own father and marry his own mother. In the process, he rescues the people of Kutuje from the people of Ikolu who want to take advantage of the vacant stool in Kutuje to attack its people. Odewale’s heroic exploits in favour of Kutuje force the people to crown him king hence he ironically succeeds his father as king and subsequently fulfils the second part of the Ifa prophecy by inheriting his father’ wife and his own mother, Queen Ojuola. After eleven years of Odewale’s reign, the land of Kutuje is devastated by incessant tales of famine, disease and death. King Odewale, who now has four children by his own mother, is also not spared of disaster. The king and his chiefs seek solution from Ifa oracle, using Aderopo as royal emissary. But the message from the 473 EJOTMAS: EKPOMA JOURNAL OF THEATRE AND MEDIA ARTS 465 oracle is that the killer of the former king still lives in Kutuje, hence disaster is imminent for the land and its people. Meanwhile, King Odewale suspects Aderopo of complicity, accusing the latter of plotting his downfall. He thus plans to get rid of him by all means. Eventually, Baba Fakunle, the old Ifa priest who is summoned to the palace by Odewale calls him bed sharer and killer of the former king. But Alaka’s visit to the palace from Ijekun throws more light on the circumstances that led to the death of Odewale’s foster parents and the true identity of Odewale himself. In the end, the duo of Alaka and Gbonka, aided by the Ogun priest and Balogun unfold the mystery surrounding the identity of Odewale who is the same child that was ordered to be killed in the bush but who later grows up to become the killer of his own father and husband of his own mother. This revelation forces Ojuola to commit suicide while Odewale tragically plucks his own eyes and lead his four children into an unknown destination.
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